The Agrayawa libation is repeated at the midday as well as at
the evening feast
292 ^-ATAPATHA-BRAHMAiVA.
means this All, since Indra and Agni are this AlP :
hence, having said this much, let him deposit (the
cup).'
15. Let him, nevertheless, say this more, 'For
sap and pith he becometh pure,' — by saying ' for
sap' he means to say 'for rain;' and 'for pith' he
says with a view to that pith or juice which springs
from rain; — 'for the waters and plants he be-
cometh pure,' this he says for the waters and
plants; — 'for heaven and earth he becometh
pure,' this he says for those two, heaven and earth,
whereon this All rests; — 'for well-being he be-
cometh pure,' whereby he means to say 'for good.'
16. Here now some say, 'for spiritual lustre he
becometh pure;' but let him not say so, for in say-
ing ' for this priesthood,' he says it with a view to
spiritual lustre. With, 'Thee for the All-gods!
this is thy womb: thee for the All-gods!' he
deposits (the cup) ; for it is for the All-gods that he
draws it. He deposits it in the middle (of the
mound) ; for this is his trunk, and that trunk is, as
it were, in the middle. On the right (south) side of
it is the Ukthya bowl, and on the left side the Aditya
bowl.
Third Brahmaaa.
I. That Ukthya (graha), forsooth, is his unde-
fined breath (vital air) '\ and as such it is that self of
his; for the undefined breath is the self; it is his
^ On Indra and Agni, as the divine representatives of tlie two privileged castes, see part i, Introd. p. xvi seq.
" We ought doubtless, with the Ka«va text, to read ' pra«a/i ' instead of * atma.'
IV KAA'DA, 2 ADHYAYA, 3 BRAHMAiVA, 5. 293
vital energy. Hence he draws it by means of this
(earth), because of her is the bowl, and he draws it
with a bowl ; — for undecaying and immortal is this
(earth), and undecaying and immortal is the vital
energy ; therefore he draws it by means of this
(earth or bowl),
2. He draws it full ; for full means all, and the vital energy means all : therefore he draws it full.
3. That Dhruva (graha)^ forsooth, (also) is his
vital energy ; by it his body is held together, and
the joints are knit together. For (when) the last
cup has not yet been drawn from that (Soma juice
in the Ukthya vessel) for the A/t'/^avaka priest,
4. Then he takes the king (Soma) down (from the cart)^ and pours one third of the Vasativaris (into
the Adhavantya trough). Thus the joint unites ; for,
-indeed, he makes (the Ukthya cup) the first of the
second pressing (Soma feast), and the last of the
first : that which belongs to the second pressing he
makes first, and that which belongs to the first he
makes last. Thus he interlocks them ; whence these
joints are interlocked: this one overlapping thus,
and this one thus.
5. In like manner at the midday pressing: (when)
^ See IV, 2, 4, I seq.
^ At the end of the morning feast the Soma in the Ukthya bowl (sthali) is poured into the Ukthya cup (patra) in three portions ; and part of each having been offered, the remaining juice is drunk by the Hotrfs assistants, viz. the 'Pro.sCistri, Brahmajiak/icimsin, and Ak/iavaka,. Each of these potations is preceded by the chanting of an a^ya-stotra, and the recitation of the a^ya-jastra (see next page, note 2). But before the portion of the last-named priest is poured into his cup (Z'amasa), fresh Soma-plants are taken down from the cart for the midday pressing ; one half of the remaining Vasativari water (or one third of the original quantity) being also poured into the Adhavaniya trough. See 111, 9, 2, 3.
294 ^-ATAPATHA-BRAHMAiVA.
the last cup has not yet been drawn therefrom for
the A/§//avaka priest, he pours (the remaining) one-
third of the Vasativari (into the Adhavaniya). Thus
the joint unites ; for, indeed, he makes It the first of
the second pressing, and the last of the first pressing^:
that which belongs to the second pressing he makes
first, and that which belongs to the first he makes
last. Thus he interlocks them ; whence these joints
are Interlocked : this one overlapping thus, and this
one thus. And because his body is thereby held
together, therefore this (graha) is his vital energy.
6. This (Ukthya graha) is the cow of plenty,
Indra's special portion. At the morning feast he
(the Adhvaryu) divides it for three songs of praise ^
and at the midday feast for three, — this makes six
times, for there are six seasons, and the seasons
mature all wishes here on earth : for this reason,
then, this (libation) is the cow of plenty, Indra's
special portion.
7. He draws it without (reciting) a puroru/^ ; for
the purorui is a song of praise, since the puroruy^
is a Rik, and the song of praise Is Rik ; and the
libation is Saman ; and what other (formula) he
mutters, that is Ya^us. Formerly these same
(puroru/^' verses) were apart^ from the Rik?,, apart
from the Ya^us, and apart from the Samans.
^ That is to say, the last (thing) of the first of the last two press- ings, or of the midday pressing.
^ Uktha, lit. 'recitation,' is the old term for 'jastra' (IV, 3, 2, I seq.). Regarding the three jastras of the Hotrakas, for the reci- tation of which the Ukthya graha is divided between those priests, see notes on IV, 3, i, 25; 3, 3, 19.
' The Kawva text reads thrice ' abhyardhe.' Regarding the puroru/^ formulas see p. 268, note i.
IV KAiVDA, 2 ADHYAYA, 3 BRAHMAiVA, II. 295
8. The gods said, ' Come, let us place them
amone the Yai^us : thus this science will be still
more manifold.' Accordingly they placed them
among the Ya^us, and thenceforward this science
was still more manifold,
9. And the reason why he draws this (graha)
without a puroru/', is that the puroru/^ is praise,
(being) a i?//^, and the song of praise is i?//6 ; and
in that he divides it for recitations, thereby indeed
it becomes possessed of a puroru/^ : hence he draws
it without a puroru/^.
10. Now he draws it from that (stream of Soma^),
with (Va^. S. VII, 22), 'Thou art taken with a
support: thee for Indra, possessed of the
great (chant), possessed of vigour,' — for Indra
is the deity of the sacrifice ; wherefore he says
'thee for Indra;' and by 'possessed of the great
(chant), possessed of vigour,' he means to say ' for
him, the strong;' — 'I take (thee) the song-
pleasing,' for he indeed takes it for songs of
praise; — ■' what great vigour is thine, O Indra'
— whereby he means to say, ' what strength is thine,
O Indra' — 'for that (I take) thee! forVish;^u —
thee!' for he takes it for the life of the sacrifice:
hence he says, ' for that — thee ! for Vish;m — thee ! '
With, ' This is thy womb : thee for the songs of
praise!' he deposits it; for he indeed takes it for
songs of praise.
11. He distributes it^ with, 'Thee, the god-
^ That is, he pours, for each of the three assistant priests, his respective portion into the Ukthja-patra. This distribution does not however take place till the end of the morning performance ; see note to IV, 2, 2, 4 ; 3, i, 25.
296 5'ATAPATHA-BRAHMAiVA.
pleasing\ I take for the gods, for the life of
the sacrifice.' He who would perform it in this
manner would assume the command- ; but let him
rather distribute it to the respective deities.
12. With, ' Thee, the god-pleasing, I take for
Mitra and Varu;^a, for the life of the sacri-
fice!' (he takes the portion) for the Maitravaru;/a
priest ; — for in verses to Mitra and Variuia they
(the Udgatr/s) chant praises for this (libation) ;
and he (the Hotrz) afterwards recites verses to
Mitra and Varu;^a for the j-astra, and offers with a
verse to Mitra and Varu;2a.
13. With, 'Thee, the god-pleasing, I take for
Indra, for the life of the sacrifice!' (he takes
the portion) for the Brahma;^a/^/^awsin ; for in verses
to Indra praises are chanted for this (libation); and
verses to Indra are afterwards recited as a i^astra,
and offering is made with a verse to Indra.
14. With, ' Thee, the god-pleasing, I take for
I ndra and Agni, for the life of the sacrifice !'
(he takes the portion) for the A/V^avaka ; for in
verses to Indra and Agni praises are chanted for
this (libation) ; and verses to Indra and Agni are
afterwards recited as a i'astra, and offering is made
^ Or, the god-prospering- (i. e. the one prospering the gods), devavi.
- Pra^asanaw kuryat. The same phrase occurs I, 9, i, 14, where I translated ' will ensure dominion,' — probably wrongly, though I am by no means sure of the correct meaning. Saya«a there seems to take it in the sense of 'he bids (the gods grant his request), thus having chiefly his own interest in view' — 'prajasyante 'to deva// prarthya- mana iti pra^-asanam parusha/;/ syat sakshat svarthaparatvaw kuryad ity artha/^.' I'he Kawva text reads, 'let him not divide (the libation) with this (formula), for he who divides it thus — prajasana?;/ kuryat' Perhaps he means to say, that by using that formula one would put oneself above the gods. At I, 9, i, 14 ' one would give orders (to the gods)' is probably the right translation.
IV KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 1 8. 297
with a verse to Indra and Agni. With, ' Thee ....
for Indra,' he performs at the midday feast, for the
midday feast is sacred to Indra.
15. Now the A^arakadhvaryus^ divide (the Ukthya
hbation. into three portions), with ' Thou art taken
with a support : thee, the god-pleasing, I take for
the gods ; (thee) the praise-pleasing, for praises, —
agreeable to Mitra and Varu;^a ! ' — with 'This is thy
womb: thee to Mitra and Varu^^a!' he (the A'ara-
kadhvaryu) deposits it ; and with ' Thou art a re-
offering' he touches the sthali.
16. 'Thou art taken wdth a support: thee, the
god-pleasing, I take for the gods ; (thee) the praise-
pleasing, for praises, — agreeable to Indra! — This is
thy w^omb : thee to Indra !' thus he deposits it ; and
with ' Thou art a re-offering' he touches the sthali.
17. 'Thou art taken with a support: thee, the
god-pleasing, I take for the gods ; (thee) the praise-
pleasing, for praises, — agreeable to Indra and Agni !
— This is thy womb : thee for Indra and Agni !' thus
he deposits it. He does not at this (third por-
tion) touch the sthali with ' Thou art a re-offering.'
' Thee for Indra !' he says each time at the mid-
day feast, for the midday feast is sacred to Indra.
Twice he touches the sthali with ' Thou art a re-
offering ;' and silently he puts it down the third time.
1 8. But, in order to avoid sameness (of perform-
ance), let him not take it out with the ' support ;' nor
let him deposit it in the 'womb;' for this (Ukthya
^ ' Such is the rule (sthiti) ; but the ^arakadhvaryus divide it in this way.' Ka/A'a text. The formulas of the Taitt. S. I, 4, 12, and Maitray. S. I, 3, 14, differ from the above; perhaps the Ka///aka is referred to; see v. Schroeder, M. S. I, p. 36, note 3.
298 5'ATAPATHA-BRAHMAiVA.
libation) has at first been taken with the ' support,'
and it has at first been deposited in the womb ; — and
were he now also to take it with the * support,' and
deposit it in the ' womb,' he would assuredly commit
(the fault of) sameness. And as to his touching the
sthali with ' Thou art a re-offering,' he will indeed
again take a libation therefrom. Let him not heed
this, but let him put down (the vessel) silently.
Fourth BRAHMAiVA.
1. That (opening of) vital air of his which is in
front, that, forsooth, is the Vai^^vanara (graha) ;
and that which is behind is the Dhruva. Formerly,
indeed, both these grahas, the Dhruva and Vai^va-
nara, were drawn ; and even now one of them is
still drawn, to wit, the Dhruva \ And if he acquire
a knowledge of that (Vai^vanara graha) either from
the A'arakas, or from anywhere else, let him pour it
into the sacrificer's cup ; but this (Dhruva graha he
pours) into the Hotr/'s cup^.
2. Now, what part of him there is below the
navel, that part of his self, that vital energy of his,
is this (Dhruva) : hence he draws it by means of this
(earth), because of her is the bowl (sthali) ^, and with
a bowl he draws it ; — for undecaying and immortal
is this (earth), and undecaying and immortal is the
vital energy : therefore he draws it by means of this
(earth).
